A treatise of Mr. Cottons clearing certain doubts concerning predestination together with an examination…A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination…

2. Of the sufficiency of outward means of grace granted unto the Jews, to bring them unto repentance, no man makes question: yet seeing that among them, all were not precious, but many were found vile enough, and reprobate silver, according to that, Rom. 9. 6. All are not Israel which are of Israel; and that of the Prophet, Isaiah 10. 22. Though the number of the children of Israel were as the sand of the sea, yet but a remnant shall be saved: and how few were those represented by the basket of good figs, Jer. 24. 2. in comparison to those other naughty figs, which could not be eaten they were so evil? That God did intend the salvation and repentance of those to whom he never gave repentance and salvation, I hold it as impossible for you or any man to prove, as to pull God down from the throne of his omnipotency, or disrobe him of his immutable perfection: For, unless God continues to intend their repentance and salvation, even when they are damned, he must be mutable; and if he did will and desire their salvation, the reason why they failed of salvation must needs be, because God was not able to procure it. I never met yet with any other then vile shifts, to avoid these consequences, both in Arminius, and others that follow him. But consider we your proofs: nay, what proof do you bring to prove the point you undertake, namely, that God doth not only intend their repentance, but that in the first place; and yet you cannot deny but that this, which you say God intends in the first place, never comes to pass: whereas the other, which God intends (you confess) though in a latter place, doth come to pass. But because I think it were absurd to conceive, that God intends their repentance whom he purposeth to harden, lest they should convert, and God should heal them; therefore I am willing to consider what you bring to the contrary. Your first place is out of Deut. 8. 16. Who ⟨p. 82⟩fed thee in the wilderness with manna, which thy fathers knew not, to humble thee, and to prove thee, and that he might do thee good in thy latter end. That of humbling thee, Junius and Piscator reads thus, ut affligeret te; belike, partly in reference to that which followeth, and to prove thee; (for as much as temporal humiliation hath more congruity to the proving of them, than spiritual;